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f SERMON, t^ 

(S'Sb 

PREACHED IN NEWBURY, FIRST PARISH, 



ON THE DAY 



OF ANNUAL THANKSGIVING 

IN THE 

COMMONWEALTH OF MASSACHUSETTS, 

NOVEMBER 25, 1813. 

BY JOHN SNELLING POPKIN, A.M. 

** 
PUBLISHED BY REQUEST, 



NEWBURYPORT : 

PRINTED BY WILLIAM B. ALLEN & CO, 

JAN. 1814. 



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SERMON. 



GALATIANS 5. l. 

^TAND FAST, THEREFORE, IN THE LIBERTY, WHEREWITH CHRIST HATH 
MADE US FREE, AND BE NOT ENTANGLED AGAIN WITH THE YOKE OF 
30NDAGE. 



1 HIS liberty, I suppose firstly, is a freedom 
from the Hebrew ceremonial ; and, probably, from the 
heathen superstitions and idolatries. Further, it is a 
deliverance from the sentence of the law. In the fourth 
verse it is said, " Christ is become of no effect unto 
you, whosoever of you are justified by the law ; ye are 
fallen from grace :" And* " Christ hath redeem- 
ed us from the curse of the law, being made a curse 
for us." Again, we think, it implies an emancipation 
from the bondage of sin. f" For the law of the Spirit 
of life in Christ Jesus hath made me free from the law 
of sin and death. jBeing then made free from sin, ye 
became the servants of righteousness. ^[ Jesus answer- 
ed them, Verily, verily, I say unto you, Whosoever 
committeth sin, is the servant of sin. If the Son, there- 
fore, shall make you free, ye shall be free indeed." 

In this manner we might discourse upon the text, if 
we purposed to treat it in a close and doctrinal way. 
But on this occasion we propose to use the words, by 
way of accommodation, to introduce a discourse on this 
subject; That Christianity is conducive to Civil Lib- 
erty. This use, however, we hope, will be found, not 
wholly foreign from the text, but rather a legitimate 
corollary, or consequence. 

*GaJ. 3. 13. tRom.S. 2. t Rom. 6. 18. f John ". 31. ;5. 



The Gospel claims the highest praise and thanks- 
giving, as it is the way of salvation. But it affords 
great cause for gratitude on account of the temporal 
benefits, which it is calculated to produce, while the 
chief aim and end, to which it directs, is the glory of 
God, and eternal life. " By the mercy and the grace 
of God we are saved through our Lord and Saviour, 
Jesus Christ. But we are saved in turning us from 
sin and iniquity, and creating us in Christ Jesus unto 
good works. " The indubitable design of the gospel 
is, to make its subjects good; good and true men; 
good in every relation and every duty ; good and hon- 
est citizens ; good and faithful Rulers. 

Thus we may see at once, how true religion in its 
genuine influence operates in favor of civil liberty, in- 
asmuch as it tends to make good and faithful rulers, and 
honest and good citizens. 

In proceeding I shall not mark a precise method or 
division ; but will give you a sketch of the train of 
thought. I propose to speak firstly of the nature of 
civil liberty, and of the influence of Christianity, in gen- 
eral terms : Then to consider one or two objections : 
And then to enter more particularly into the operation 
of several Christian virtues and graces. 

Of liberty, I pretend not to give the studied and ex- 
act definitions of a civilian. Sufficient for my purpose 
is this expression of holy scripture — *" That we may 
lead a quiet and peaceable life in all godliness and hon- 
esty." This may be taken as a good description of a 
happy state of society ; and it is very evident, that the 
tendency of the Christian religion, and the effect of it, 
so far as it prevails, is to establish \such a state of so- 
ciety ; in which we may lead a quiet and peaceable 
life in all godliness and honesty. 

True liberty is not licentiousness, not anarchy, not 
freedom from all law, and order, and right, and vir- 
tue. It is not the right, or the power, of the strongest, 
and the oppression of the weak. It is not that condi- 
tion, in which " every one may do, whatsoever is right 
in his own eyes y' which right for the most part would 



5 

he wrong in the eyes of reason. It is not that state, in 
which " every man's hand is against his neighbour ;" 
nor that, in which every thing is carried by the law- 
less will and force of a mad multitude. Civil liberty 
fs not civil warfare. 

" What is it then ?" It appears to me to be a state, 
in which the people are governed and secured by just, 
and good, and equal laws, wisely made, and truly and 
faithfully administered ; where they are secured in 
their just rights, and honest pursuits and possessions, 
and guarded from wrong, from suffering, and from do- 
ing wrong, as far as may be practicable in human so- 
ciety and human nature.* 

To effect these good purposes some forms of govern- 
ment are more conducive, than others. Absolute pow- 
er in the hands of one man, or a few, becomes tyrannic- 
al and oppressive. But the most absolute despotism is 
not so terrible and atrocious, as the rage of an uncon- 
trolled and inflamed multitude. A monarchy may be 
a happy state, if the sovereign be wise and good. The 
people of Israel or Judah were happier under a good 
king, " who ruled in the fear of God," and according 
to the established law of the Lord, than they were, 
" when there was no king nor judge in Israel." But 
power without restraint will commonly be exercised 
without reason or moderation. That the people may 
be happily governed, it is necessary, that established 
laws, and good laws, should rule, and not the arbitra- 
ry will of men. That form of government promises 
best, where there is a due check and control upon the 
will both of the rulers and the people. The Elective 
form appears most promising and happy in theory ; 
where the rulers are chosen by the people, and may be 
reduced again to private stations ; and where on the 
other side there are principles of stability in the gov- 
ernment, sufficient to stay the force of popular impulse, 
and give time for reflection and consideration. We 
cannot give up the hope, that it may ultimately be found 
best in practice. But there is no human good without 
attendant evil. Everything human, and divine, is liar 

* See Note at the end. 



6 

ble to abuse in this world. This promising and flat 
tering system is subject to the deep abuses of error, and 
delusion, and corruption. A good measure of general 
knowledge and virtue is necessary for its just and suc- 
cessful operation, and even for its stable and real exist- 
ence. For want of a sufficient degree of these requisite 
qualifications we may unwittingly or wilfully place in- 
competent or unprincipled men in power ; and consent 
to measures injurious and ruinous, and which may ter- 
minate in our degradation and servitude. " Wisdom 
and knowledge must be the stability of the times, and 
strength of salvation," * under such a constitution. 

Now the true wisdom is that, "which is from above,"f 
the best knowledge is that, " which came down from 
heaven." This divine wisdom and knowledge are 
most conducive, most requisite, to secure the advanta- 
ges, and remedy the evils, of what we esteem our pe- 
culiar privileges, our free constitutions. As we have 
observed, the Gospel operates to make good men ; and 
good men will endeavor to make good rulers ; and good 
rulers will labor to make a good use of their power. 
They will regard it as a sacred trust, for which they 
are awfully accountable. Their great object will be, 
to serve the Lord, and promote the publick good, to the 
best and utmost of their ability. The Gospel recti- 
fies the mind, the will, and the judgment ; subdues in- 
ordinate affections and passions ; gives men a single 
view to duty and the general good ; and, we may add, 
in many ways it " increases knowledge." Particularly 
to the present point, a religious sense of duty will set 
men to consider and inquire seriously, that they may 
know, how to perform their publick duty u rightly in 
the sight of God ;" will lay their minds open to con- 
viction ; and repress the passions and prejudices, which 
might close their eyes against light and knowledge. 
We cannot indeed presume, that a good man will nev- 
er err ; nor that a good people would never choose a 
bad ruler. But a good man will be ready and happy 
to correct his error on sufficient conviction : And a good, 
and upright, and judicious people will stand as a solid 

*Isaiaii 33, 6. f See James 3. 27. 



obstruction to tlife evil designs of bad rulers. Espe 
cially, under an elective constitution, the government 
cannot proceed, nor continue, long, without a majority 
of the people. But it is possible, that a majority may 
be secured by other means, than those which religion 
approves. And it is possible, that designs may be 
formed and fixed, unperceived, or unresisted, which a 
majority cannot overthrow without violent and dread- 
ful exertions. However, it is a general and undenia- 
ble truth, that the good order, and good government, 
and therefore the real liberty of a people, are in a very 
great measure connected with their general character 
in respect to virtue ; and religion is the right and sol- 
id foundation of virtue ; and the gospel, of religion. 
It is well said, "that the service of God is the most per- 
fect freedom." This is true in a civil, as well as in a 
religious sense. 

These, I suppose, are plain thoughts ; too plain, per- 
haps, to be minutely detailed. But thoughts are not 
the less important, because they are true. It is better 
to follow truth, than fiction. Plain truth is more use- 
ful, than ingenious conceits ; and the most useful princi- 
ples are often the most plain and evident. "If ye know 
these things, happy are ye, if ye do them." The con- 
sequence is, that the gospel claims our most serious at- 
tention and obedience, for our temporal welfare, pub- 
lick and private, as well as for our eternal salvation. 

It cannot, then, be correctly alleged, that religion 
has no concern with publick interests and duties. In 
fact, it often has too little connexion with politicks. 
But of right, it ought to be the most sacred and com- 
manding law of publick, as well as private duty ; and 
the importance of its influence is in proportion to the 
magnitude and consequence of these interests and 
transactions, and the danger, the temptation, and ex- 
tensive mischiefs and miseries of iniquity in their man- 
agement. We must readily admit, that religion en- 
joins and sanctions the duties of parents and children, 
husbands and wives, families and neighbors : and, to 
be consistent and reasonable, we must equally admit, 
that the relations and duties of citizens and rulers should 



8 

be regarded? as under the law and sanction of religion j 
those relations and duties? in which the interests? the 
property? the comfort? the morals? the hopes? the 
lives? the souls? the present and eternal state of thous- 
ands and millions are deeply concerned. But if we 
can withdraw these cases from the present rule? we 
cannot withdraw them from the " righteous judgment 
of God." All the influence and prevalence of religion 
and virtue contribute to the publick welfare ; and the 
publick or general good is a great argument, by which 
the interests of religion and virtue are to be urged? and 
vice and impiety opposed. 

Take away all knowledge and influence of religion, 
and what will remain of virtue ? Take away all virtue? 
and what will remain but a chaos of confusion and 
misery? No freedom could be enjoyed? where no se- 
curity, order? or right could be maintained. Indeed 
despotism would be the result ; and would be a refuge ; 
but a miserable refuge ; an incessant struggle and war 
between competitors for empire ; or an iron yoke of 
bondage? which would hold the people in subjection to 
stern and oppressive power. 

But we are aware of objections? that may be 
brought against our doctrine of liberty. Would it 
not be more proper to draw from the gospel the doc- 
trine of unqualified subjection ? Does it not inculcate 
upon us the most " passive obedience and non-resis- 
tance*" ? St. Paul says?* "Let every soul be subject 
unto the higher powers ; for there is no power but of 
God : the powers that be, are ordained of God. Who- 
soever? therefore? resisteth the power? resisteth the 
ordinance of God ; and they that resist shall receive 
to themselves damnation." St. Peter and St. Jude 
speak in terms of strong disapprobation of those? " who 
despise government : presumptuous are they? self-will- 
ed, they are not afraid to speak evil of dignities ; 
whereas angels? which are greater in power and 
might, bring not railing accusation against them be- 
fore the Lord, f Michael the archangel? when con- 
tending with the devil? he disputed about the body of 

* Rom. 13. i. 2. f 2 Peter 2. 10, 11, 



Moses, durst not bring against him a railing accusa- 
tion, but said, The Lord rebuke thee."* The Lord 
Jesus said, "My kingdom is not of this world." | 

It cannot be denied, that obedience and respect to 
government are enjoined in strong terms : and obedi- 
ence and respect to the powers, that then existed, to 
the despotick empire, and ferocious emperors of Rome. 
The Lord Jesus came not to erect an earthly kingdom ; 
nor to overthrow the established governments by a mil- 
itary force ; nor to raise his disciples against them in 
insurrection and rebellion. His kingdom was a spir- 
itual kingdom ; his power operated by persuasion and 
spiritual influence. His gospel produced a change in 
the people by reforming their minds and their lives ; 
by reclaiming them from vice, and teaching them to 
live peaceably and justly, in obedience to the laws of 
God ; and to the laws of man, so far as they were 
consistent with the divine or moral laws. His religion 
spread by the power of truth and the Spirit, against vi- 
olent opposition, till it became the acknowledged reli- 
gion of the empire. His doctrine extended its influ- 
ence to the principles and manners of the state and 
government. His doctrine had no small effect upon the 
character of the potentates ; insomuch that after the 
Emperors acknowledged the Christian religion, though 
many and great vices adhered to the supreme power^ 
none, I think, were so monstrously wicked, as many 
in former times ; and some respected his religion, 
and submitted in some degree to its laws. But all 
such effects were produced in the way of a moral and 
spiritual influence. 

Yet, although our Lord and his apostles required 
submission to human laws and magistrates, the injunc- 
tion was not unlimited. The believers were not al- 
lowed to deny their faith, or violate their duty to God, 
when they were so ordered by human powers. When 
the rulers of the Jews forbade the Apostles to teach 
in the name of Jesus, they firmly replied, *'• We ought 
to obey God, rather than men. "J The disciples were 
not allowed to obey the magistrates, who commanded 

*Jude 9. f Jo!in IS. 36. tActs 5. 29. 



id 

them to deny Christ, and sacrifice to idols. As they 
could not submit to the law, and keep their faith and 
a good conscience ; they must submit to the penalty* 
and trust in God for a recompense. Thus did many 
prove their faith, and bare witness to the truth and 
power of the gospel, by submitting to a cruel death. 

St. Peter does say,* " Submit yourselves to every 
ordinance of man for the Lord's sake." But this gen- 
eral rule must admit the exception of the paramount 
duties, which we owe to God, when the laws or or- 
ders of man would interfere Avith them. The Lord Je- 
sus has drawn the just distinction.! "Render unto Ce- 
sar the things, which are Cesar's ; and unto God the 
things, thai are God's." But, if they interfere, "We 
ought to obey God, rather than men." 

A critical discussion of these and other passages is 
not necessary to the present occasion. 

The gospel Avas calculated to operate under any 
form of government ; and to improve every form by in- 
fusing good principles and morals. It Avas calculated, 
not merely for a monarchy, nor merely for a republick ; 
"but for all men every where, commanding them to re- 
pent, and turn to God, and do works meet for repen- 
tance," and perform their duty in their appointed sta- 
tions ; J to improve the present condition of mankind ; 
and to prepare its subjects for eternal happiness. It 
Avas adapted, if possible, to avoid, not to offer, nor 
provoke hostile resistance. Its good effects are produ- 
ced by rectifying the sentiments and morals, by sway- 
ing and controlling the minds of men, whether in pow- 
er, or in subjection. 

But where a government is so constituted, that the 
people have a place and influence in forming and di- 
recting the administration by the election of the rulers; 
there it is no unlaAvful resistance or disobedience to 
the ordinance of man, or of God, to endeaA T or to exer- 
cise this tnost valuable right, and to perform this mo- 
mentous duty, " in all good conscience" and good 
intelligence. In this case, the ordinance of man, the 
ordinance, Avhich freemen have made for themselves, 
under the good providence of the Lord, places the e- 

* 1 Eph. 2. 13. f &a«. 22. 21. \ Acts 17. 20 ; 26, 20 ; 1 Cor. 7. 17— 24» 



11 

lective power in the hands of the people; raid there- 
fore it is their right and their duty, to obtain the most 
accurate information, and to form the most exact judg- 
ment, that they can, of pub lick men, and measures, 
and candidates : and therefore those, who are able, 
ought to be willing, and have aright, which ought not 
to be impeded, to assist their brethren in pursuing this 
highly important examination. In this case, they are 
not resisting a power set over them ; they are exerci- 
sing a power inherent in them. In this case, the peo- 
ple are the powers that be, ordained, as we hope, " by 
the good hand of God upon us." This is a duty of re- 
ligion ; it comes fairly within the scope, and under the 
law of religion ; and ought to be most religiously, con- 
scientiously, and carefully performed ; and, 1 appre- 
hend, there are few duties of social life, for which we 
are more deeply accountable. 

Yet in performing it, let us endeavor to find and fol- 
low the right line of conduct, which commonly lies be- 
tween extremes. The sacred word prohibits W railing 
and reviling accusations, and speaking evil of digni- 
ties ;" and a good cause would lose nothing by regard- 
ing the prohibition. But the word of truth, we trust, 
does not forbid speaking truth, and employing reason , 
so far as may be necessary for the honest, and lawful, 
and faithful discharge of our duty. 'Must we go 
blindfold to ruin, or with our eyes open, and say raid 
do nothing, however true, right and requisite, to pre- 
vent the catastrophe ? We hope, we are not so made 
free, as to be entangled again with the yoke of bon- 
dage. We believe, these privileges were not given us 
to be despised ; nor these talents, to be buried in the 
earth. The divine word requires our submission to 
the laws and ordinances of man, when they are not 
contrary to the laws of the Lord or of righteousness ; 
but it does not forbid us to use all the lawful means 
and influence, that we may possess, to procure good 
laws and ordinances, and to change those, that are 
manifestly evil, or detrimental to the community. The 
gospel is friendly to all good order, righteousness, and 
peace ; but not to unrighteous and arbitrary domina- 
tion. 



IS 

Again, it may be objected, that religion lias often 
been made an engine, to awe, and subdue, and enslave 
tbe human mind. It may be alleged, that upon the 
assumed basis of the Christian religion has been e- 
rected a stupendous system of ecclesiastical dominion. 
But we may confidently affirm, that it was not the pure 
and humble religion of Jesus Christ ; it was the abuse 
and invention of ambitious men, which gave rise and 
support to such a system ; and we must confess, that 
this u manner of spirit" is too common to man. This 
is not the spirit of the gospel, not the Spirit of Jesus 
Christ. As soon as the pure spirit of the gospel is 
perceived and followed, it is found highly favorable to 
mutual justice and charity, to all the rights, and best 
interests of mankind. It is easy to be perceived, and 
we may invite an objector to examine fairly, and trust 
that he must perceive, that if a people were in a good 
measure influenced and regulated by its true princi- 
ples and rules, they would constitute a well ordered, 
upright, peaceable, friendly and happy society : and, 
supposing the same to be the spirit of the civil and ec- 
clesiastical institutions and officers, there would be 
nothing in them of oppression, or severity, or usurpa- 
tion ; no objects, nor designs, but the constant and 
vigilant study and promotion of the general happiness. 

Thus we return from considering objections to the 
original subject, the tendency of the gospel to pro- 
duce, not only the real welfare, but also the true lib- 
erty of mankind. 

Let it be granted, (what, we trust, will not be deni- 
ed by any serious and respectable persons,) that the 
genuine fruit, or effect of Christianity " is in all good- 
ness, and righteousness, and truth."* Then let us 
make a supposition, which unhappily must remain on- 
ly a supposition ; but may serve at present for an ar- 
gument ; let us suppose, " that the people were all 
righteous," good and true, all religious, all good chris- 
tians, and that the government were of the same char- 
acter. There would be not much business for govern- 
ment, excepting to direct the energies of the people to 
objects of publick utility. The people would live in 

* Eph. 5. 9. 



13 

the free enjoyment of their rights, and in the communi- 
cations of mutual benevolence, without force and with- 
out molestation. Perhaps it might be necessary to de- 
fine some of their rights and some of their duties ; but 
these regulations would occasion no severe constraint ; 
they would not be burdensome. They are the vices, 
and iniquities, and crimes of men, which render sever- 
ities necessary ; and give occasion for the increase of 
power and rigor. Or, if this remedy be not provided, 
or be not effectual, they render every thing insecure, 
and every person subject to continual dangers, vexa- 
tions, and distresses. They are the vices and corrup- 
tions of men, which afford opportunities, and instru- 
ments, for the abuse of power, and for successful 
usurpation. General virtue, or rather religion, is the 
most effectual security of freedom ; and the gospel, as 
the source of religion and virtue, is preeminently con- 
ducive to the security and enjoyment of this highly and 
justly valued privilege. If therefore we wish to con- 
tribute the most surely and abundantly to secure and 
perpetuate the noble character and privileges of free- 
men, we must diligently cultivate the virtues, and the 
principles, and the influence of the Christian religion. 

Let us descend from general ideas, to consider the 
operation of a few particular virtues and principles. 

The very terms, the very words, which are used to 
express the several parts of religion and virtue, go di- 
rectly to prove their tendency to maintain the essential 
rights, the rational liberties, together with the good or- 
der and general welfare of human society. But we 
mean a religion consisting " not in word only, but in 
deed and in truth." We mean not merely the name, 
buirthe prevalence and practice of religion. Let us 
take the terms before used. " The fruit of the Spirit is 
in all goodness, and righteousness and truth." 

Righteousness, in the Scriptures, has various de- 
grees and modes of signification. In this place, we 
receive it, as signifying justice, equity, the correct and 
conscientious observance and maintenance of right. It 
is opposed to all wrong, to all injustice; to all invasion 
of the rights of others, and of the people in general; to 
all abuse of the powers, with w r hich any are entrusted; 



14 

to all resistance to just authority. If power be unlaw- 
fully or injuriously exercised, the just will seek a 
lawful remedy* or such as may be justified by sound 
reason and right principles. The righteous will en- 
deavor to maintain right according to their ability ; to 
observe it themselves, and induce others to observe ; 
and that it may be supported in the community. They 
are in principle opposed, and, as far as they are able, 
they will in practice be opposed, to every thing inju- 
rious and detrimental to the community, or any part of 
the community ; to mankind, or any part or portion of 
their fellow-men. They will also be ready and soli- 
citous to fulfil their duty, in whatever station they may 
be placed. To fulfil their various duties, is to contri- 
bute to the common welfare, The general good is 
the reason, on which the laws of righteousness are 
founded ; the end for which they are calculated. They 
will consider and feel themselves accountable to "the 
righteous Lord, who loveth righteousness." A just 
and serious respect to Him is the greatest and best 
principle of righteousness. Godliness and honesty 
are well connected in the sacred language. Undoubt- 
edly the prevalence of godliness and honesty is the 
best and greatest security for leading quiet and peacea- 
ble lives. What more or better liberty can we desire ? 
Do we wish for the liberty of invading others ? Are 
we then willing, that they should have the equal lib- 
erty of invading us ? Are we not free, unless we are 
allowed to assault others, or compelled to defend our- 
selves, with force and arms ? Are we not free, unless 
every man be armed at all points ; every house, in fact, 
a castle : and every field, a field of blood ? Is it not 
evident, that order is the law of liberty ; and is it not 
also evident, that true religion would give us both to- 
gether ; u liberty with order ;" making them not only 
consistent, but coincident ? Nay, but to be free, we 
must not only be secured from the ravages of anarchy ; 
we must be exempt from the oppressions of tyranny ; 
and, as far as may be, from the danger of tyranny and 
oppression ; we must have a free constitution of gov- 
ernment. True ; much may depend on a well devised 
form of government j and on continual vigilance and 



7* 



D 



prudence : but more, on " following after righteous- 
ness, godliness, faith, charity, peace, with them that 
call on the Lord out of a pure heart."* The best con- 
stitutions and ordinances, that can be devised, will 
not secure liberty and order to a vicious and corrupt 
people. But publick virtue and sound principles will 
be a powerful security, if ever " a people, that is in 
such a cane," should fall under a vicious and corrupt 
government. We must proceed to some other chris- 
tian virtues. 

Goodness^ charity, benevolence is the great social 
law of Christ : it includes the law of righteousness, "and 
magnifies the law, and makes it honourable." It is de- 
clared to be the fulfilling of the law. So says the A- 
ppstle in the present chapter.! " For, brethren, ye 
have been called unto liberty ; only use not liberty for 
an occasion to the flesh, but by love serve one another. 
For all the law is fulfilled in one word, even in this, 
Tliou shalt love thy neighbour as thyself. But if ye 
bite and devour one another, take heed that ye be not 
consumed one of another." The same Apostle offers the 
same sentiments in his chapter on government.^ We 
cannot better evince, we cannot by any means so well 
evince and illustrate the excellence and beneficial oper- 
ation of this great and good law r of our Lord, as by re- 
citing the very terms, in which it is stated and describ- 
ed by divine inspiration. The principle is divine and 
persuasive ; and most extensive and productive of good 
in its application. The most generous, and happy, 
and fruitful principle of duty, is the love of our duty, 
and of Him who appoints it ; and of the creatures, 
whom he has made to be the objects of our benevolence. 
The love of God is the highest and richest source of 
benevolence to man. u Love worketh no ill to his neigh- 
bour," to society, to mankind ; harbours, admits no evil 
designs ; restrains the lusts and passions, which 
" war" against duty, and " against the soul," " whence 
come wars and fightings ;" excites and directs to all 
the efforts and measures, which are promotive of social 
happiness and publick prosperity ; connects the inter 
est of the individual with the interest of the communi 

* 1 Tim. 6. 11. 2- Tim. 2, 22. t Gal. 5, 13-15. * Bom. 13.7-10, 



16 

if, of the parts with that of the whole. And they are 
in truth so connected. a For, if ye bite and devour 
one another, take heed that ye be not consumed one of 
another." If we pursue private or partial interests against 
the general interest; if we follow "our hearts' own lust" 
against the principles of righteousness and benevolence-, 
which are calculated for the general good, we shall act 
against the security and enjoyment of life and property; 
we shall forfeit the peace and satisfaction of conscience; 
and we shall sin against God and provoke his judgments. 
To the truly good the publick welfare, in itself, will be 
an object of active desire and exertion. But the wisely 
good will discern and pursue the real and substantial 
welfare and prosperity of the publick ; and will not be 
dazzled by the false glare of glory, which is but splen- 
did misery, or undisguised ruin. 

Christian charity is the most just and generous prin- 
ciple of true patriotism. The name of patriotism has 
been so often and so grossly debased to cover the worst 
designs, that we hesitate to use it in commendation of 
religion. But there may be a true patriotism, a true 
love of our country ; a natural and moral sentiment ; 
which may be improved and rectified by Christianity. 
That sincere, enlarged, and religious benevolence, that 
hearty desire of doing and promoting good, of avoiding 
and suppressing evil, in the love and the fear of God, 
which the gospel teaches and inspires, is the most just 
and efficacious principle, to animate us to subserve the 
Divine goodness, and benefit our fellow creatures, in 
every state and relation, in which Providence has pla- 
ced us. Therefore it is most efficacious, to render its 
subjects faithful and zealous in their relation to their 
country, their native land, where their station is ap- 
pointed, and their services are required ; a civil com- 
munity, whose interests are "transcendental," in which 
the interests of millions are deeply involved. These 
strong ties will not be weakened, but strengthened by 
the christian spirit. At the same time a Christian pat- 
riotism possesses this honorable advantage, that while 
it is true to our own country, it is also just to other 
people and nations. It has been objected to the Chris- 
tian religion, that it neglects the high and noble virtue 



i7 

of patriotism ; that this is not commended in the doe- 
trine of Jesns and his apostles. The answer is easy, 
and might be copious. We may observe, that St. Paul 
had u continual sorrow in his heart for his kinsmen ac- 
cording to the flesh," who hated and persecuted him i 
that the Lord Jesus wept and mourned for his own ha- 
tion, which was ready to crucify him. But it will be 
Sufficient to observe, that this religion has the best in- 
fluence to engage men to do their duty in all points ; 
" to abstain from evil, and do good as they have 
opportunity ; to make the rulers just, ruling in the fear 
ef God ;" and the people justly obedient to the laws, 
u and ready to every good work ;" and this is true and 
honest patriotism, without ostentation Or ambition. Far 
from a defect, it is an honor to the gospel, that it does 
not inculcate, nor admit, that species of patriotism, which 
would wrong or destroy other people, for the false glo- 
ry, or honor, or interest of our own nation. It is a doc- 
trine of universal righteousness and benevolence. But 
this universal law by no means annuls, it rather enforc- 
es our duty to the state or nation, in which we are pla- 
ced by the " Lord and Possessor of heaven and earth." 

This divine doctrine supports the just rights of all 
men. It is peculiarly a doctrine of equality ; of all 
that equality, which is consistent with the regular es- 
tablishment of society. It teaches us to respect all the 
true rights of man, without the madness or wickedness, 
that would rob and destroy him under the pretence of 
maintaining his rights and vindicating his liberties. 
However low a man may be in the world, the christian 
spirit regards him as a man ; to whom our Creator 
has given a rational soul, whom he has made for eter- 
nity. " So God created man in his own image, in the 
image of God created he him ; male and female crea- 
ted he them.* If this image has fallen from u glory 
and honor," this is a doctrine of humility : And if it 
be restored, it is not raised to pride. The rich and 
poor meet together ; the Lord is the Maker of them 
all."f Before the throne of the Eternal, all distinc- 
tions vanish — but the distinctions of religion. 

"The grace and truth, which came by Jesus Qkmt/* 

* Gen. 1. 27 r f Prev. 22, 2. 



18 

forbid the powerful to look down upon any of their fellow 
men, as an inferior order of beings, made only for their 
service, made only to be slaves, or subjects of their arbi- 
trary will. Wherever the gospel has prevailed in truth, 
it has had a great tendency, and a great effect, " to loose 
the bands of wickedness, to undo the heavy burdens, to 



,?? 



let the oppressed go free, and to break every yoke ;' 
to abolish or mitigate slavery ; to relieve the condi- 
tion of captives ; to lighten the horrors of dungeons ; 
to diminish the degradation of vassallage, and the op- 
pressions of privileged and tyrannical orders ; to raise 
from the dust the most numerous part of the human spe- 
cies, and give them the standing and character of men. 
And this good it confers on man, not by violence and 
convulsion, not by breaking up at once all the founda- 
tions of society ; but by the gradual, penetrating, and 
meliorating influence of truth, and just and generous 
sentiments. It still teaches us, " to render honour to 
whom honour is due :" and, we may add, humanity to 
whom humanity is due. 

I know not, when we should come to an end, if we 
would trace out all the social and civil benefits of " re- 
ligion and morality." The great, and good, and wise 
Father of our nation has said in his last address : " A 
volume could not trace all their connections with pri- 
vate and public felicity. " — Washington. 

Let us speak a word concerning truth. Veracity, a 
strict regard to truth, is one of the principal Christian 
virtues. Truth is the bond of confidence ; the instru- 
ment of all righteousness. Falsehood, deception, de- 
lusion, breach of faith, or of promise, are the means of 
carrying on all wicked designs ; by which men are 
wronged, and states are betrayed, subverted, enslaved, 
and ruined. " Truth is fallen in the street, aiid equi- 
ty cannot enter."f When people " receive not the love 
of the truth, they are given up to strong delusion, that 
they should believe a lie. " % In a corrupt state false- 
hood meets a readier reception, than sincerity ; it is 
flattering and accommodated to corrupt passions and 
propensities : and we may take it as a general rule, 
that the purposes of falsehood are wickedness, and the 
counsels of truth are righteousness. We can scarcely 

*Is. 58.6, til. 5% 14. J2Tbes.2. 10, fl. 



19 

imagine a more wretched character and condition; than 
that "there is no truth in the land."* 

All vice, all sin, all corruption, all licentiousness, 
all profligacy, operate not only to " the reproach," but 
to bring on the ruin of any people ; the subversion of 
their rights and liberties, as well as of their peace aiid 
prosperity. The dissolute, rapacious and unprinci- 
pled will be the ready tools, or artificers, of nefarious 
plans and practices, hardened against the convictions 
of truth, and the remonstrances of righteousness. To 
all these vices and their consequences the gospel stands 
directly and firmly opposed, with the weight of divine 
authority and divine judgment. 

A profound and habitual sense of the Divine author- 
ity, and government, and judgment, is the great and 
commanding principle of duty and fidelity in every 
condition and relation: and the Gospel is the founda- 
tion of true, vital, effectual religion. ¥ For other found- 
ation can no man lay, than that is laid, which is Jesus 
C5hrist,"f This divine system combines all the most 
essential and powerful motives, sources, and fruits of 
religion ; righteousness and mercy, truth and grace, 
fear and love, faith and obedience, time and eternity. 
It constrains the soul, not only by the fear of judgment, 
but by the love of God, and of duty, of all that is a- 
greeable to the divine perfections. It is the main sup- 
port of all righteousness, goodness, truth, and every 
virtue. The general influence of religion upon socie- 
ty is that, which principally upholds the sentiments 
and habits, that are necessary to social peace, and 
comfort, and enjoyment, and preserves that regard to 
truth, in the fear of God, which is essential to the very 
existence of civil order and the administration of jus- 
tice. In the present state of society, the rejection of 
revealed religion would be followed by the rejection 
or contempt of natural religion ; the evidences in na- 
ture and reason of the Divine existence and govern- 
ment. Though they are strong in themselves, the pre- 
sumptuous mind of man can too easily reject or evade 
them ; studying to reduce them te its own will and 
pleasure, or sin, and to release itself from all sense of 
inoral obligation. The firm believers hi revealed re~ 

* lies. -4. 1. tl Cor 3. 11. 



so 

iigion are the firmest believers in natural religion. It 
is the light of the " Sun of righteousness," which " chas- 
es the darkness of the mind" and the world, and & un- 
veils" in the heavens and the earth the glory of the 
Creator, the <<one, living and true God." That, which 
is called modern philosophy, marches with rapid step 
from infidelity to atheism, and all the horrors of unbrid- 
led rage and rapacity. " A righteous man regardeth 
the life of his beast : but the tender mercies of th& 
wicked are cruel." Do we think it an advantage to 
be freed from religious obligation ? Let us think of the 
ruin, which this unbelief makes in this world ; and of 
the ruin, with which it is threatened in the future ; and 
l)e assured that our unbelief will not refute the truth of 
God, nor reverse his judgment. A people, who are in 
general, or in a principal and leading part, destitute of 
all apprehension and restraint of a religious nature, 
must be the slaves offaction,and in trigue,and violence, 
of the reign of terror, or of the stern and crushing reign 
of despotism. 

It is extremely and inexpressibly important to the 
happiness, and the rights and liberties of a people, that 
those, to whom power is committed, should be men, 
\vho will exercise it " in all good conscience before 
God." Power is attended with strong temptations ; 
and a solemn and awful sense of responsibleness is re- 
quisite to restrain men from the abuse of power, from 
usurpation, from iniquitous projects, from injurious 
measures ; to bind them to the faithful performance of 
their duty ; to oblige them conscientiously to respect 
the rights and study the happiness of the people. 
Much is said of honor ; and honor is a pretty good no- 
tion, if it be truly honorable. But there may be very 
honorable society in the world, where a man may do 
shameful and " abominable works," and still be a ve- 
ry honorable man. This notion of honor depends much 
on opinion, which may be very lax and licentious, and 
admit many and great vices without shame. The true 
honor is that, "which cometh from God." "The 
fear of the Lord is the beginning of* wisdom." " The 
fool hath said in his heart, There is no God : They 
ure corrupt; they have done abominable works ; there 



81 

is none that doeth good." § Such is the eonnexion of 
ideas in the sacred scriptures ; and it is evident to reas- 
on and experience. 

The honor and prevalence of religion in the commu- 
nity also are of great importance in respect to the af- 
fairs of government. The sentiments and habits of the 
people will have no small influence on the government ; 
especially where the officers are elected, and for short 
periods. They will have their influence in the elec- 
tions, and on the course of administration : and the 
administration also may have its influence upon the o- 
pinions, and pursuits, and choice of the people. But, 
as the prevalence of moral evil gives license to evil, 
and obstruction to good counsels ; so the prevalence of 
good principles and habits gives encouragement to good, 
and obstruction to evil counsels. We add, that as the 
perversion of the will has an effect to pervert and de- 
base the understanding ; so the rectitude of the will 
has an effect to rectify and exalt the understanding and 
the judgment. We may further observe in fact, as 
well as in reason, that sound religion is the patron of 
sound knowledge, and the censor of unsound theories 
and speculations. When men of science have depart- 
ed from this " pillar and ground of the truth," they 
have run on to the most wild and pernicious extrava- 
gancies, which would shock all common, and moral 
sense. Heligion is the most efficient author and pre^ 
server of the means of education ; of our town and dis- 
trict schools, by law established; and the principal 
seminaries, the Colleges and Universities in this coun- 
try, and I think in Europe, were originally founded for 
the purpose of religious instruction ; and without this 
purpose, probably, would not have existed. This is a 
copious and fruitful theme. We might show the great 
eonnexion between the institutions of religion and of 
education ; and between these and the permanence and 
reality of Republican institutions. At least, that we 
may know, what is going on, and what we ought to do, 
we must have common learning enough to read the pa- 
pers ^ to use " the liberty of the press," and also to ob- 
viate the abuse. " The liberty of the press is essen- 
tial to the security of freedom in a State ; it ought not. 

i Psalm 14, J. 



therefore, to be restrained in this Commonwealth." 
Constitution of Massachusetts, Declaration of Rights > 
Article 16. 

But we must conclude. We cannot doubt, 1 think, 
but that knowledge, and virtue, and piety, and Chris- 
tianity are most conducive and requisite to Civil Lib- 
erty and order, and publick prosperity. We may e- 
ven apply to this subject the words of the Lord Jesus. 
*"If ye continue in my word, then are ye my disci- 
ples indeed ; And ye shall know the truth, and the 
truth shall make you free. If the Son, therefore, shall 
make you free, ye shall be free indeed." May this be 
our personal improvement. 

On these occasions, it is usual and proper, to /take 
notice of the blessings, and various events and concerns 
of the year, the seasons, and the times ; for which we 
have left no time. Divine providence has been pleas- 
ed to bestow upon us a good harvest ; of which bles- 
sing we may estimate the value by the scarcity of the 
last year, and the continued difficulties of the present. 
But even mercies seem to augment our miseries. The 
customary communications and supplies are obstruct- 
ed ; and many are deprived of the means of subsist- 
ence ; and all must eventually feel the pressure. The 
Gospel teaches, and at this time with special urgency ; 
" Look not every man on his own things, but every 
man also on the things of others."! " Bear ye one a- 
n other's burdens, and so fulfil the law of Christ. "J 
This great law of charity is applicable to a variety of 
cases ; to sufferings, and sympathy and mutual succour; 
as well as to faults, and emulations, or mutual conces- 
sions. As to our public affairs, which are mostly af- 
fairs of war, they are the subjects of continual discourse 
and publication. I shall only say, that I cannot re- 
joice in the calamities of my country, even if they are 
deserved ; nor in her successes, unless I am satisfied, 
that the cause is good. " My soul, wait thou only up- 
on God. The Lord is a God of judgment ; blessed 
are all they that wait for Him."§ 

♦John 8. 31, 32, 36. t Phil. 2. 4. % Gal. 6. 2. § Psalm 52. 5. Isaiah 30. 18, 



m 

JfOTE. In order to do some justice to the subject, a few ex- 
tracts from approved Authors are subjoined. 

Dr. Paley's definition is this : " Civil Liberty is the not being 
restrained by any Latv 9 but what conduces in a greater degree to the 
■public welfare" 

" To do what we will is natural liberty; to do what we will, con- 
sistently with the interest of the community to which we belong, 
is civil liberty ; that is to say, the only liberty to be desired in a 
state of civil society." 

But natural liberty, we think, ought to be modified by natural 
law, or the law of nature ; as Professor Christian suggests in his 
Notes on Judge Blackstone's Commentaries. 

"The libertas quidlibet faciendi, or the liberty of doing every- 
thing which a man's passions urge him to attempt, or his strength 
enables him to effect, is savage ferocity 5 it is the liberty of a ty- 
ger and not the liberty of a man." 

" Moral or natural liberty (in the words of Burlamaqui) is the 
right which nature gives to all mankind of disposing of their per- 
sons and property after the manner they judge most consonant to 
their happiness, on condition of their acting within the limits of 
the law of nature, and that they do not any way abuse it to the 
prejudice of any other men." 

Civil Liberty is defined by Judge Blackstone to be " that of a 
member of society, and is no other than natural libert y so far res- 
trained by human laws (and no farther) as is necessary and expe- 
dient for the general advantage of the public." 

The mention of restraint by human laws may be deemed to im- 
ply other restraints by natural or moral laws. 

"Political liberty (says Mr. Christian) may be defined to be the 
security with which, from the constitution, form, and nature of the 
established government, the subjects enjoy civil liberty." 

I had Paley's and other writings on this subject in my study 7 
but neglected, or rather forgot to consult them on the occasion. 
My principal object in the discourse was, to exhibit in some mea- 
sure the benefit of Christianism to society, in promoting all right- 
eousness, all right and duty, in rulers and people ; and therefore, 
moral, civil, and political liberty : and liberty was regarded as a 
favorite theme, and a good argument, and a good object. By thi» 
argument, among others, it was thought fit, to endeavor to advance 
the cause of religion, and with it the good of society, in my place 
and measure, in my hearers and myself. In pursuing the present 
object it appeared proper to say something of liberty andlaw in 
general terms ; without pretending to legal precision and method f 
but rather leaving the definition and declaration of rights to the 
approved principles of justice, and to political constitutions. 
With the object before mentioned in view, it was not deemed 
meet, to descend to particular cases ; nor to proceed to the ex- 
treme cases, and extreme remedies, which are found in writings of 
respectable reputation 5 for instance, the question or doetrine of 
the right of resistance to intolerable pubfick grievances, impositions, 
or dangers, which admit no other or easier remedy. This right was 
maintained and defended in this country in theAmericanRevolution. 

The scriptural doctrines or precepts of submission Dr. Paley con - 



24 

siilers as general rules, which,like other general rules,and like other 
general precepts in the scriptures,may admit exceptions and limita- 
tions. He supposes two different questions concerning them. If 
the question be general, whether obedience be due to government? 
the answer is general, that it is due in reason and religion. In 
this case it is unnecessary to mention exceptions. This he takes 
to be the case and meaning of the christian precepts. But if it be 
further inquired,whether submission be due"in all cases whatsoever," 
" of public grievances, of exorbitant taxes, of acts of cruelty and 
oppression, of tyrannical encroachments upon the ancient or stipula- 
ted rights of the people ? or whether it be justifiable to join in au 
attempt to shake off the yoke by open resistance?" this he views as 
a very different question, and requiring a different consideration, 
concerning the extent and limitation of power and allegiance. 
" He would reply, that if public expediency be the foundation, it 
is also the measure of civil obedience ; that the duty of allegiance 
is neither unlimited nor unconditional ; that patience becomes cul- 
pable pusillanimity, when it serves only to encourage our rulers to 
increase the weight of our burthen, or to bind it the^aster ; that the 
submission, which surrenders the liberty of a nation, and entails 
slavery upon future generations, is enjoined by no law of rational 
morality :• and finally, the question, or the answer with him turns, 
not so much upon the right, which appears not to be doubted, as 
upon the expediency of opposition. This he concludes to be " the 
\v distinction to be taken in interpreting these passages of Scripture. 

They inculcate the duty, they do not describe the extent of it ; nor 
consider the limits by which it is bounded." 

The scriptures themselves, as we have observed, do in other pla- 
ces set limits to the general rule of submission ; exceptions of the 
Divine commands and the duties of religion. Therefore it is not 
inconsistent with the nature of the general rule, to suppose that 
there may be other moral and rational exceptions. Those, that are 
expressed, are such, as were adapted to the circumstances of the 
early Christians ; and it is not improbable, that the rule itself 
was peculiarly, though not exclusively, adapted to their circum* 
stances. There is reason to conjecture, that some were apt to mis- 
take the liberty, which was preached, or proclaimed to them, a 
freedom from the dominion and condemnation of sin, and from the 
Hebrew ritual, and heathen idolatry ; and to flatter themselves 
with the presumption of freedom from all human government ; and 
that the Apostles took care at once to correct their error and pre- 
scribe a general duty> by strongly enjoining obedience. It is also 
not improbable, that in this, as well as in other respects, they were 
called to extraordinary submissions and sacrifices, with extraordina- 
ry supports and promises: to be living and dying martyrs to the truth 
and to duty, for the introduction and propagation of the gospel. But 
we must acknowledge, that we are always required to be ready to be 
martyrs to the truth and to duty; and always required to obey just au- 
thority; if we may rationally endeavor to vindicate our rights against 
unjust domination. But if we have this right,or this liberty,and ability 
to use it with effect ; the welfare of society requires, that it should 
not be used rashly, nor without sufficient cause and serious reason. 




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